مجله تاریخ و تمدن اسلامی
پیاپی 40 (پاییز 1401)

Although the beginning of the formation of jurisprudence schools in the early second century is officially reported in the history of Islam, but the development of different jurisprudential tendencies is rooted in the diverse religious life of the Companions and tabi’in in the first century. Islamic jurisprudence and law in the first century had a cultural nature and was woven into everyday life. Also, the development of Islamic law was accompanied by tension and social conflict within the Muslim society. Finally, these tensions formed a range of jurisprudence schools with different logics and legal structures. Therefore, the anthropological-cognitive analysis of the bio-jurisprudence of the Companions and followers to understand the differences between the jurisprudence schools of the second century is the problem of this study. The achievement of this article is the differentiation of jurisprudential-legal agencies of early Islam. In this article, by separating the network of legal activists, two legal agencies with different ideals and worldviews and distinct values were identified. The primitive jurisprudential system represented the ruling culture of the peninsula and was built by combining Islamic values for the benefit of the ruling values of the society. The prophetic system was also derived from holy revelation and prophetic sanctity. With the approach of legal anthropology in the era of the second caliph, the authors have examined the issue of Mut’ah-Hajj from the perspective of the aforementioned two agencies and have shown the fundamental difference between the sources and their jurisprudential-leg l logic. Both prophetic and primitive agency continued to exist in the first century and at the beginning of the second century they had a direct effect on the formation of the five schools of jurisprudence.

In some Shīīte sources, a narration with differences in the final chain and names of the narrators has been depicted that the 9th of Rabī’ul awwal was the day of the assassination of the second caliph and the biggest feast and celebration and all  sins are forgiven in this day. In this article, this narration has been evaluated and criticized from the aspect of sources, documents and text. According to the findings, the sources and narrators of the documents of this narration are unknown, and in some of the sources of the document, there are differences in the names of the narrators and long interruptions, so the narration documents are weak and unreliable. The text of the narration also lacks eloquence and harmony and is contrary to Qur'an, Sunnah, historical facts, rationality, and consensus. Also, the attribution of that to God, the Prophet (PBUH) and the Ahl’ul Bayt (PBUH) is rejected. This is while the original sources by Shia and Sunni basically agree on the date of the 26th of Dh’ul hajjah for the assassination of the second Caliph.

Maqātil al-Tālibīyyīn by Abul Faraj Isfahānī (356 AH), is one of the oldest and most prominent books of Maqātil. This article examines the historiography of Abul Faraj Isfahānī, especially where he dealt with Ahl al-Bayt (PBUH), tries to clarify some aspects of his historiography by evaluating and criticizing Abul Faraj's reports. Maqātil al-Tālibīyyīn is a source mostly relied on written sources and sometimes using oral sources. Abul Faraj compares and evaluates the narrations in order to measure their accuracy/inaccuracy and sometimes expresses her opinion, therefore, streaks of compound and analytical historiography can be seen in his work. Abul Faraj's tendency towards a group of Talibites has given a biased color to his historiography and has had an effect on the writing of the Maqātils. Despite this, his narrations were admired by the later scholars, especially the Imami Shia historians, and they found great value and credibility in the historiography of Ahl al-Bayt.

Among the Gurkān kings of India, the long twenty-three-year reign of Jahāngīr Shah (1014-1037 AH) is especially famous because he was interested in Persian language and Iranian culture. He also wrote his diaries in Persian and named it Jahāngīrnāmih. Based on this book of Jahāngīr Shah and the report of one of his courtiers, Abdul Sattar Lahori, that is, the book of Jahāngīrī's meetings. The authors of the following article, relying on the descriptive-analytical method and with a comparative study, have tried to hold celebrations and festive behaviors that both works have been widely explained, examined. Then answer these questions such as what were the main elements of each of the festivals of Hindus, Iranians and Muslims, and what transformations have those festivals undergone? Based on the findings of this research, fire-lighting and lighting, which were elements of Iranian and Indian celebrations, had obvious effects on most of the festive behaviors of Muslims, as sometimes some Islamic holidays, such as Shab Barat, which had entirely an  Islamic content had changed into a kind of non-religious festival, so that the commemoration ceremony of Muslim parents and elders with the presence of minstrels and musicians became a festive ceremony.

Eyeglasses were one of the most important inventions of the Europeans that met with great Demand and success during the Safavid period. Entry and spread of using glasses brought many reactions from people. Despite the silence of official sources, these reactions are found in unofficial sources, such as poetry, Shahrāshūbs, and especially friendly letters Ekhwanīyāt observed. This research tries to use those letters to examine the reaction of Iranians to the eyeglasses in this period. Reactions to the glasses in this period was first curious and Jealousy then strong desire to possess it and real need or prescription of an ophthalmologist had not been very important. The interesting passion of Iranians to use glasses also under the influence of habits and mood, cultural and religious characteristics, poems of poets and developments and conditions of the society. The presence of Europeans in many cities and their use of tools and new inventions and the role of political ambassadors, businessmen and clerics in promoting eyeglasses are also undeniable.

The attack of the Seljuks on Baghdad and the driving of the Fatimids back to the borders of Syria and Egypt after their temporary control over the capital of the Sunni government of the Abbasid sect, which the Fatimīds were planning to overthrow, ended the dream of the Fatimids of gaining the Shiite bases in Iraq and the Arabian Peninsula. Therefore, in order to obtain their religious-political legitimacy in Egypt and the Levant, the Fatimids took the initiative and established symbolic shrines in Palestine following the example of the chosen and popular figures of the Shiites. And in this direction, they built four tombs in four strategic areas of Palestine including: Acre, Tiberias, Ashkelon and Hebron. Friedman's goal is to present an objective analysis of the goals and motivations of the Fatimids in the symbolic identification of the tombs of the Ahl al-Bayt in Palestine. In some parts of this article, according to the needs of the audience, some sources have been added or omitted, or their validity has been examined